nothing of their Relation to the World to come, nor of the double Efteem which they deferve for keeping Proof against the general Infection of their Profeffion. But I have no Apprebenfions from the fincere; and if the defigning Party difcover their Concern by their Difpleafure, it may well ferve for a Mark to distinguish them, but will not be thought an Injury by me. ㄚ PA Ag.20. 1. antepen. f. any read an. P.122.1.9. r. last Chapter. P. 156. 1. ult. t. puris. P. 166. 1. 22. r. Decrees. i -3 Of the Means of Information. 4. Of the Ground of Perfwafion. Sect. II. That the Doctrines of the Gospel are: not contrary to Reafon. 14 16 23 Ch. 1. The Abfurdities and Effects of admitting any 3. That by Christianity was intended a Rational ment. Objections answer'd, drawn from the Pravity Sect. III. That there is nothing Myfterious, or 37 "46 56 67 Ch. 1. The Hiftory and Signification of Mystery, in the Writings of the Gentiles. 68 2. That nothing ought to be call'd aMyftery, be- 4. Obje&tions brought from particular Texts of 5. Obejections drawn from the Confideration of 6. When, why, and by whom were Mysteries The CONCLUSIO N.. 124 144 158 -174 (1) CHRISTIANITY not N° 1. The State of the Question. T HERE is nothing that Men make a greater Noise about, in our Time especially, than what they generally profefs leaft of all to understand. It may be easily concluded, I mean the Mysteries of the Chriftian Religion. The Divines, whose peculiar Province it is to explain them to others, almost unanimously own their Ignorance concerning them. They gravely tell us, we must adore what we cannot comprehend: And yet fome of 'em prefs their dubious Comments upon the reft of Mankind with more Affurance and Heat, than could be tolerably justifi'd, tho we fhould grant them to be abfolutely infallible. The worst on't is, they are not all of a Mind. If you be Orthodox to those, you are a Heretick to thefe. He that fides with a Party is adjudg'd to Hell by the Reft; and if he declares for none, he receives no milder Sentence from all. 2. Some of 'em fay the Mysteries of the Gospel are to be understood only in the Senfe of the Antient Fathers. But that is fo multifarious, and inconfiftent with it felf, as to make it impoffible for any Body to believe fo many Contradictions at once. They themselves did caution their Readers from leaning upon their Authority, without the Evidence of Reason: And thought as little of becoming a Rule of Faith to their Pofterity, as we do to ours. Morcover, as all the Fathers were not Authors, fo we cannot properly be faid to have their genuine Senfe. The Works of thofe that have written are wonderfully corrupted and adulterated, or not entirely extant: And if they were, their Meaning is much more obfcure, and fubject to Controverfy, than that of the Scripture." 3. Others 3. Others tellus we must be of the Mind of fome particular Doctors, pronounc'd Orthodox by the Authority of the Church. But as we are not a whit fatisfy'd with any Authority of that Nature, fo we fee thefe fame particular Doctors could no more agree than the whole Herd of the Fathers; but tragically declaim'd against one another's Practices and Errors: That they were as injudicious, violent, and factious as other Men That they were for the greatest part very credulous and fuperftitious in Religion, as well as pitifully ignorant and fuperficial in the minuteft Punctilios, of Literature. In a word, that they were of the fame Nature and Make with our felves; and that we know of no Privilege above us beftow'd upon them by Heaven, except Priority of Birth, if that be one, as it's likely few will allow. 4. Some give a decifive Voice in the Unravelling of Mysteries, and the Interpretation of Scripture, to a General Council; and others to one Man whom they hold to be the Head of the Church Univerial upon Earth, and the infallible Judg of all Controverfies. But we |